Strong's G2556: κακός (kakós) Meaning

Quick Definition

κακός, ή, όν Adj bad, evil

Strong's Definition

worthless (intrinsically, such; whereas G4190 (πονηρός) properly refers to effects), i.e. (subjectively) depraved, or (objectively) injurious

Derivation: apparently a primary word;

KJV Usage: bad, evil, harm, ill, noisome, wicked

UBS Dictionary of the Greek New Testament

κακός (G2556)

adjc. | -ή, -όν | κακόω

88.106 · Moral and Ethical Qualities and Related Behavior · Bad, Evil, Harmful, Damaging

bad, evil, harmful, harshly pertaining to being bad, with the implication of harmful and damaging

MAT 21:41 · MAT 24:48 · MAT 27:23 · MRK 7:21 · MRK 15:14 · LUK 23:22 · JHN 18:30 · ACT 9:13 · ACT 23:9 · ROM 1:30 · ROM 2:9 · ROM 3:8 · ROM 7:19 · ROM 7:21 · ROM 12:17 · ROM 12:17 · ROM 12:21 · ROM 12:21 · ROM 13:3 · ROM 13:4 · ROM 13:4 · ROM 13:10 · ROM 14:20 · ROM 16:19 · 1CO 10:6 · 1CO 13:5 · 1CO 15:33 · 2CO 13:7 · PHP 3:2 · COL 3:5 · 1TH 5:15 · 1TH 5:15 · 1TI 6:10 · 2TI 4:14 · TIT 1:12 · HEB 5:14 · JAS 1:13 · JAS 3:8 · 1PE 3:9 · 1PE 3:9 · 1PE 3:10 · 1PE 3:11 · 1PE 3:12 · 3JN 1:11 · REV 2:2

65.26 · Value · Good, Bad

bad, harsh, difficult pertaining to being harsh and difficult In a number of languages one cannot speak of ‘experiencing bad things’; rather, one must say in LUK 16:25 ‘suffered a great deal’ or ‘always lived with difficulty’ or ‘always had troubles.’

LUK 16:25 · 1CO 13:5 · 2TI 4:14 · REV 16:2

20.18 · Violence, Harm, Destroy, Kill · Harm, Wound

harmed, harm, injured pertaining to having experienced harm In some languages ACT 28:5 may be rendered as ‘but Paul shook the snake off into the fire, and it did not cause him pain at all.’

ACT 16:28 · ACT 28:5 · ROM 12:17 · ROM 12:17 · 2TI 4:14

72.22 · True, False · Accurate, Inaccurate

incorrect, wrong pertaining to being incorrect or inaccurate, with the possible implication of also being reprehensible

JHN 18:23

UBS Dictionary of the Greek New Testament © United Bible Societies, licensed CC BY-SA 4.0.

Thayer's Greek Lexicon

κακός, -ἤ, τόν, Sept. for 9, [fr. Hom. down], bad, [A.V. (almost uniformly) evil]; 1. univ. of a bad nature; not such as it ought to be. 2. [morally, i. e.] of a mode of thinking, feeling, acting; base, wrong, wicked: of persons, Mt. xxi. 41 [cf. W. 637 (592); also B. 143 (126)]; xxiv. 48; Phil. iii. 2; Rev.ii.2. διαλογισμοί, Mk. Vii. 21 ; ὁμιλίαι, 1 Co. xv. 88 ; ἐπιθυμία, Col. iii. 5 (Prov. xii. 12); ἔργα [better ἔργον], Ro. xiii. 3. neut. κακόν, τὸ κακόν, evil i. 6. what is contrary to law, either divine or human, wrong, crime: [Jn. xviii. 23]; Acts xxiii. 9; Ro. vii. 21; xiv. 20; xvi. 19; 1 Co. xiii.5; Heb. v. 14; 1 Pet. iii. 10 sq.; 3 Jn. 113 plur. [evil things]: Ro.i. 30; 1Co. x. 6; 1 Tim. vi. 10 [πάντα τὰ κακά all kinds of evil}; Jas. i. 13 [W. § 30, 4; B. § 132, 24]; κακὸν ποιεῖν, to do, commit evil: Mt. xxvii. 23; Mk. xv. 14; Lk. xxiii. 22; 2 Co. xiii. 7; 1 Pet. ili. 12; τὸ κακόν, Ro. xiii. 4 ; τὰ κακά, iii. 8; κακόν, τὸ κακὸν πράσσειν, Ro. vii. 19; ix. 11. [Ree.]; xiii. 4; [2Co.v.10 RG LTrmrg.]; τὸ κακὸν κατεργάζεσθαι, Ro. ii. 9. spec. of wrongs inflicted: Ro. xii. 21; κακὸν ἐργάζομαί τινι [to work ill to one), Ro. xiii. 10; évdetxvupe, 2 Tim. iv. 14; ποιῶ, Acts ix.13; ἀποδίδωμι κακὸν ἀντὶ Kaκοῦ Ro..xii. 17; 1 Th. v. 15; 1 Pet. iii. 9. 3. troublesome, injurious, pernicious, destructive, baneful: neut. κακόν, an evil, that which injures, Jas. iii. 8 [W. § 59, 8b.; B. 79 (69) ]; with the suggestion of wildness and ferocity, θηρία, Tit. i. 12; substantially i. q. bad, i. 6. distressing, whether to mind or to body : ἕλκος κακὸν x. πονηρόν [ A.V. a noisome and grievous sore], Rev. xvi. 2; κακὸν πράσσω ἐμαυτῷ, Lat. vim mihi infero, to do harm to one’s selj, Acts xvi. 28; κακόν τι πάσχω, to suffer some harm, Acts xxviii. δ; τὰ κακά, evil things, the discomforts which plague one, Lk. xvi. 25 (opp. to ra ἀγαθά, the good things, from which pleasure is derived). [Sywn. cf. κακία.]

Mounce Concise Greek Dictionary

κακός kakos 50x

bad, of a bad quality or disposition, worthless, corrupt, depraved, Mt. 21:41; 24:48; Mk. 7:21; wicked, criminal, morally bad; τὸ κακόν, evil, wickedness, crime, Mt. 27:23; Acts 23:9; deceitful, 1 Pet. 3:10; mischievous, harmful, destructive; τὸ κακόν, evil mischief, harm, injury, Tit. 1:12; afflictive; τὸ κακόν, evil, misery, affliction, suffering, Lk. 16;25

Abbott-Smith Greek Lexicon

κακός, -ή, -όν,

[in LXX chiefly for רַע, רָעָח;]

in general, opp. to ἀγαθός, καλός, in various senses, bad, mean, base, worthless (cl.).

In ethical sense, base, evil, wicked: of persons, Mt 21:41 24:48, Phl 3:2, Re 2:2; διαλογισμοί, Mk 7:21; ὁμιλίαι, I Co 15:33; ἐπιθυμία (Pr 12:12), Col 3:5; ἔργον, Ro 13:3; neut., κακόν, τὸ κ., evil: Jo 18:23, Ac 23:9, Ro 7:21 14:20 16:19, I Co 13:5, He 5:14, I Pe 3:10, 11, III Jo 11; pl., Ro 1:30, I Co 10:6, I Ti 6:10, Ja 1:13; κ. (τὸ, τὰ κ.) ποιεῖν (πράσσειν), Mt 27:23, Mk 15:14, Lk 23:22, Jo 18:30, Ro 3:8 7:19 13:4, II Co 13:7, I Pe 3:12; κατεργάζεσθαι, Ro 2:9; of wrongs inflicted, Ac 9:13, Ro 12:17, 21 13:10, I Th 5:15, II Ti 4:14, I Pe 3:9.

pernicious, harmful, evil: Lk 16:25, Ac 16:28 28:5, Tit 1:12, Ja 3:8, Re 16:2 (Cremer, 325, 741).†

SYN.: v.s. ἄθεσμος.

Trench — Synonyms of the New Testament

Taat which is morally evil may be contemplated on various sides and from various points of view; the several epithets which it will thus obtain bringing out the several aspects under which it will have presented itself to us. Kaxos and πονηρός occur together, Rev. xvi. 2; as «axia and πονηρία at I Cor. v. 8; the διαλογισμοὶ κακοί of St. Mark vii. 21 are διαλογισμοὶ πονηροί in the parallel passage of St. Matthew (xv. 19). The distinction between these will best be considered when we come to deal with πονηρός. Kaxos, the constant antithesis to ἀγαθός (Deut. eens 06¢) Ps; xxiii; 15; Rom. xii. 21; 2 Cor. v. 10; of. Plato, Rep. x. 608 e), and though not quite so frequently to καλός (Gen. xxiv. 50; xliv. 4; Heb. v. 14; Plutarch, Reg. et Imp. Apoph. Epam. 20), affirms of that which it 316 SYNONYMS OF THE NEW TESTAMENT. § τχχχιν. characterizes that qualities and conditions are wanting there which would constitute it worthy of the name which it bears.! This first in a physical sense; thus κακὰ εἵματα (Homer, Od. xi. 191) are mean or tattered garments ; κακὸς ἐατρός (Aischylus, Prom. Vinct. 473), a physician wanting in the skill which physicians should possess; κακὸς κριτής (Plutarch, Reg. et Imp. Apoph. Fabr. 4), an unskilful judge. So, too, in the Scripture it is often used without any ethical intention (Prov. xx. 14; Luke xvi. 25; Acts xxviii. 5; Rev. xvi. 2). Often, however, it assumes one; thus κακὸς δοῦλος (Matt. xxiv. 48) is a servant wanting in that fidelity and diligence which are properly due from such; cf. Prov. xii. 123 Jer. vii. 24; 1 Cor. xv. 33; Col. iii. 5; Phil. iii. 2. But the πονηρός is, as Ammonius calls him, ὁ δραστικὸς κακοῦ, the active worker out of evil; the German ‘ Bosewicht,’ or as Beza (Annott. in Matt. v. 37) has drawn the distinction : ‘Significat πονηρός aliquid amplius quam κακός, nempe eum qui sit in omni scelere exercitatus, et ad injuriam cuivis inferendam totus comparatus.’ He is, according to the derivation of the word, ὁ παρέχων πόνους, or one that, as we say, ‘ puts others to trouble ;’? and πονηρία is the ‘cupiditas nocendi’; or as Jeremy Taylor explains it: ‘aptness to do shrewd turns, to delight in mischiefs and tragedies ; a loving to trouble our neighbour and to 1 Cremer: ‘So characterisirt κακός dasjenige was nicht so beschaffen ist wie es, seiner Natur, Bestimmung und Idee nach, sein kénnte oder sollte.’ 2 J. H. H. Schmidt is of the mind that the connexion between πόνος and πονηρός is not this, but another; that we have here an illustration of what we may call the aristocratic tendencies of language, which meet us so often and in so many tongues. What, he asks, is the feature concerning their poorer neighbours’ manner of life which must most strike the leisured few—what but this, namely that they are always at work ; they are πονηροί or laborious, for their πόνοι never cease. It is not long, however, before a word constantly applied to the poor obtains an unfavourable subaudition; it has done so in words out of number, as in our own ‘churl,’ ‘ villain,’ and so many more ; the poor it is suggested in thought are also the bad, and the word moves into a lower sphere in agreement with the thought. δ σχχιν, SYNONYMS OF THE NEW TESTAMENT. 317 do him ill offices; crossness, perverseness, and peevishness of action in our intercourse’ (Doctrine and Practice of Repentance, iv. 1). In πονηρός the positive activity of evil comes far more decidedly out than in κακός, the word therefore being constantly opposed to χρηστός, or the good contemplated as the useful (Isocrates, Or.i. 6 ἃ ; viii. 184 a; Xenophon, Mem. ii.6. 20; Jer. xxiv. 2, 3; and in the same way associated with ἄχρηστος, Demosthenes, 1271). If κακός is ‘mauvais,’ ‘méchant,’ πονηρός is ‘ nuisible,’ noxious, or ‘noisome’ in our elder sense of the word. The κακός may be content to perish in his own corruption, but the πονηρός is not content unless he is corrupting others as well, and drawing them into the same destruction with himself. ‘They sleep not except they have done mischief, and their sleep is taken away except they cause some to fall’ (Prov. iv. 16). We know, or we are happier still if we do not know even by report, what in French is meant by ‘dépraver les femmes.’ Thus ὄψον πονηρόν (Plutarch, Sept. Sap. Conv. 2) is an unwholesome dish: ἄσματα πονηρά (De Aud. Poet. 4), wicked songs, such as by their wantonness corrupt the minds of the young; γυνὴ πονηρά (De Virt. et Vit. 2), a wicked wife; ὀφθαλμὸς movnpos (Mark vii. 22), a mischief-working eye. Satan is emphatically ὁ πονηρός, as the first author of all the mischief in the world (Matt. vi. 13; Ephes. vi. 16; cf. Luke vii. 21; Acts xix. 12); ravening beasts are always θηρία πονηρά in the Septuagint (Gen. xxxvil. 33; Isai. xxxv. 9; ef. Josephus, Antt. vii. 5. 5); κακὰ θηρία, indeed, occurs once in the N. T, (Tit. i. 12), but the meaning is not precisely the same, as the context sufficiently shows. An instructive line in Euripides (Hecuba, 596), testifies to the Greek sense of a more inborn radical evil in the man who is πονηρός than in the κακός : Ὁ μὲν πονηρὸς οὐδὲν ἄλλο πλὴν κακός. A reference to the context will show that what Euripides 318 SYNONYMS OF THE NEW TESTAMENT. ὃδιχχχιν. means is this, namely, that a man of an evil nature (πονηρός) will always show himself base in act (κακός). But there are words in most languages, and φαῦλος is one of them, which contemplate evil under another aspect, not so much that either of active or passive malignity, but that rather of its good-for-nothingness, the impossi+ bility of any true gain ever coming forth from it. Thus ‘ nequam’ (in strictness opposed to ‘frugi’), and ‘nequitia’ in Latin (see Ramsay on the Mostelluria of Plautus, p- 229); ‘vaurien’ in French; ‘ naughty’ and ‘ naughtiness’ in English; ‘ Taugenichts,’ ‘ schlecht,’ ‘ Schlechtigkeit’ in German ;! while on the other hand ‘ Tugend’ (=‘ taugend’) is virtue contemplated as usefulness. This notion of worthlessness is the central notion of φαῦλος (by some very questionably identified with ‘faul,’ ‘ foul’), which in Greek runs successively through the following meanings, —light, unstable, blown about by every wind (see Donaldson, Cratylus, § 152; ‘synonymum ex levitate permutatum,’ Matthiai), small, slight (6 schlecht’ and ‘ schlicht’ in German are only different spellings of the same word), mediocre, of no account, worthless, bad; but still bad predominantly in the sense of worthless: thus φαύλη αὐλητρίς (Plato, Symp. 215 c), a bad flute-player; φαῦλος ζωγράφος (Plutarch, De Adul. et Am. 6), a bad painter. In agreement with this, the standing antithesis to φαῦλος is σπουδαῖος (Plato, Legg. vi. 757 a; vii. 814 e; Philo, De Merc. Mer. 1); the Stoics ranging all men in two classes, either in that of σπουδαῖοι or φαῦλοι, and not recognizing any middle ethical position; so too it stands over against χρηστός (Plutarch, De Aud. Poét. 4); καλός (De Adul. et Am. 9) ; ἐπιεικής (Aristotle, Hthic. Nic. iii. 5. 3); ἀστεῖος (Plutarch, De Rep. Stoic. 12); while words with which itis commonly associated are ἄχρηστος (Plato, Lysis, 204 b); εὐτελής (Legg. vii. 806 a); μοχθηρός (Gorg. 486 Ὁ): 1 Graff (Alt-hochdeutscher Sprachschatz, p. 138) ascribes in like manner to ‘ bose ’ (‘ bése’) an original sense of weak, small, nothing worth. διχχχν. SYNONYMS OF THE NEW TESTAMENT. 319 ἀσθενής (Euripides, Med. 803) ; ἄτοπος (Plutarch, De Aud. Poét. 12; Conj. Prec. 48); ἐλαφρός (De Adul. et Amic. 32); BraBepcs (De Aud. Poét. 14); κοινός (Prec. San. 14); ἀκρατής (Gryll. 8); ἀνόητος (De Comm. Not. 11); ἄκαιρος (Conj. Prac. 14); ἀγεννής (De Adul. et Amic. 2) ; ἀγοραῖος (Chariton). Waidos. as used in the N. T., has reached the latest stage of its meaning; and τὰ φαῦλα πράξαντες are set in direct opposition to τὰ ἀγαθὰ ποιήσανTes, and condemned as such to “ the resurrection of damnation” (John v. 29; ef. iii. 20; Tit. ii. 8; Jam. iii. 16; Aristotle, Ethic. Nic. ii. 6.18; Philo, De Abrah. 3). We have the same antithesis of φαῦλα and ἀγαθά elsewhere (Phalaris, Ep. 144; Plutarch, De Plac. Phil. i. 8) ; and for a good note upon the word see Schoewann, Agis et Cleomenes, p. 71.

Moulton & Milligan — Vocabulary of the Greek NT

κακός. This familiar adj. is by no means so common in our sources as we might have expected, but the following may serve as exx. of its varied uses—PSI IV. 3404 (B.c. 257-6) ἐστὶ δέ σοι πάντων μὲν τῶν κακῶν αἴτιος Μητρόδωρος, P Oxy IIT. 532”? (ii/A.D.) οὐκ ἀνέμεινας ὑπὸ κακοῦ συνειδότος κατεχόμενος, ‘you would not stay, being oppressed by an evil conscience” (Edd.), 26. 488*° (ii/iii A.D.) κακῆς παραγραφῆς, ‘‘a false entry,” 26. VII. 10607 (a Gnostic amulet— vi/A.D.) ἀπάλλαξον τὸν οἶκον τοῦτον ἀπὸ παντὸς κακοῦ ἑρπετοῦ --καὶ -- πράγματος, ‘free this house from every evil reptile and thing,’’ and, by way of contrast, the imprecatory tablet Meche? 1322 A ᾿Ανδροκλείδη καταδῶ καὶ τὴν γλῶτ(τ)αν τὴν κακὴν καὶ τὸν θυμὸν τὸν κακὸν καὶ τὴν ψυχὴν τὴν κακὴν καὶ τὸ ἐργαστήριον καταδῶ καὶ τοὺς παῖδας. For the neut. τὸ κακόν cf. P Amh 11. 7731 (Α.Ὁ. 139) Αρπα[γάθην τὸ]ν κράτιστον τοῦ κακοῦ καὶ προσεπίτροποϊν, ““Harpagathes, the chief cause and prime mover in the mischief” (Edd.). The word in its wide sense of ‘‘ troublesome,” “distressing,” to mind or body, is seen in P Oxy IX. 12155 (ii/iii A.D.) μὴ ἀπέλθῃς εἰς TO Σατύρου, aimel (1. ἐπεὶ) γὰρ ἀκούομεν ὅτι κακὰ μέλλι πράσι (λ πράσσειν), “do not go to the house of Satyrus, for we hear that he is going to get into trouble” (Edd.), and P Lond 653! (early iv/a.p.) (=III. p. 241) ἐν κακοῖς εἰμι. For the collocation κακὸς κακῶς See 5.7. κακῶς.

Liddell-Scott-Jones — Greek-English Lexicon

κακός (kakos) — evil/harm: evil. κᾰκός, ή, όν,

__A bad: __A.I of persons, __A.I.1 of appearance, ugly, εἶδος μὲν ἔην κακός [Refs 8th c.BC+] __A.I.2 of birth, ill-born, mean, γένος ἐστὲ διοτρεφέων βασιλήων.., ἐπεὶ οὔ κε κακοὶ τοιούσδε τέκοιεν [Refs 8th c.BC+] __A.I.3 of courage, craven, base, [Refs 8th c.BC+]; Ἕκτωρ σε κ. καὶ ἀνάλκιδα φήσει [Refs 8th c.BC+]; οὐδαμῶν κακίονες[Refs 5th c.BC+] __A.I.4 bad of his kind, i. e. worthless, sorry, unskilled, ἡνίοχοι [Refs 8th c.BC+]; [τοξότης] ἢ κ. ἢ ἀγαθός[Refs 8th c.BC+]; κ. ἀλήτης a bad beggar,[Refs 4th c.BC+]; κυβερνήτης, ναύτης, [Refs 5th c.BC+] I am not bad in all things, [Refs 8th c.BC+]: with infinitive, κ. μανθάνειν [Refs]; [νῆσος] φυτεύεσθαι κακή [Refs]; compare 11. __A.I.5 in moral sense, base, evil, [Refs 8th c.BC+]; opposed to Χρηστός, [Refs 5th c.BC+] __A.I.6 wretched, [Refs 3rd c.BC+] __A.II of things, evil, pernicious, frequently in [Refs 8th c.BC+]; Χόλος, ἔρις, [Refs 8th c.BC+]; πόλεμος, ἔπος, ἔργα, [Refs 8th c.BC+]; ἦμαρ, ἄνεμος, [Refs 8th c.BC+]; of omens and the like, unlucky, ὄρνις, ὄναρ, σῆμα, [Refs 8th c.BC+]; of words, abusive, foul, κ. λόγοι [Refs 5th c.BC+]; κ. ποιμήν, i.e. the storm, [Refs 4th c.BC+]: Astrology texts, unlucky, τόποι [Refs 4th c.AD+]; κ. τύχη, name for the sixth region, [Refs 4th c.AD+] __B κακόν, τό, and κακά, τά, as substantive, evil, ill, δίδου δ᾽ ἀγαθόν τε κακόν τε [Refs 8th c.BC+]; so κ. ἄμαχον, ἄπρηκτα, [Refs 5th c.BC+]; ἔκπαγλον, ἄφερτον, ἀμήχανον, etc., [Refs 5th c.BC+]; κακὸν ἥκει τινί there's trouble in store for some one, [Refs 5th c.BC+]; δυοῖν ἀποκρίνας κακοῖν the least of two evils, [Refs 5th c.BC+]; κακῶν Ἰλιάς, see at {Ἰλιά; κακόν τι ῥέξαι τινά} to do harm or ill to any one, [Refs 8th c.BC+]; κακὰ φέρειν, τεύχειν τινί, [Refs 8th c.BC+]; κακόν τι (or κακὰ) ποιεῖν τινα (see. δράω, ποιέω, ἐργάζομαι); κακὸν πάσχειν ὑπό τινος to suffer evil from one, [Refs 5th c.BC+] __B.2 κακά, τά, evil words, reproaches, πολλά τε καὶ κακὰ λέγειν [Refs 5th c.BC+] __B.3 Philos., κακόν, τό, Evil, [Refs 3rd c.AD+] __B.4 of a person, pest, nuisance, τουτὶ παρέξει τὸ κ. ἡμῖν πράγματα [Refs 5th c.BC+]; also, comically, ὅσον συνείλεκται κακὸν ὀρνέων what a devil of a lot of birds, [Refs] __C degrees of Comparison: __C.1 regular comparative in Epic dialect, κακώτερος [Refs 8th c.BC+]: also in late Prose, [Refs 4th c.AD+]: irregular κακίων, ον [with ῐ], [Refs 8th c.BC+], with ῑ in Trag., except [Refs 5th c.BC+] __C.2 superlative κάκιστος [Refs 8th c.BC+] __D adverb κακῶς ill, ἢ εὖ ἦε κακῶς [Refs 8th c.BC+]; κακῶς ποιεῖν τινα to treat one ill; κακῶς ποιεῖν τι to hurt, damage a thing; κακῶς ποιεῖν τινά τι to do one any evil or harm; κ. πράσσειν to fare ill, [Refs 5th c.BC+]; of illness, [NT+4th c.BC+]; Χρῆν Κανδαύλῃ γενέσθαι κ. [Refs 5th c.BC+]; with play on two senses, ὡς κ. ἔχει ἅπας ἰατρός, ἂν κ. μηδεὶς ἔχῃ [Refs 3rd c.BC+]; κ. ἐρεῖν τινά, λέγειν τὴν πόλιν, [Refs 6th c.BC+]; κ. εἰδότες, ={ἀγνοοῦντες}, [Refs 5th c.BC+]; κακῶς ἐκπέφευγα I have barely escaped, [Refs 4th c.BC+]: comparative κάκιον [Refs 5th c.BC+]: superlative κάκιστα [Refs 5th c.BC+] __D.2 adverb and adjective frequently coupled in Trag., Attic dialect, etc., κακὸν κακῶς νιν.. ἐκτρῖψαι βίον [NT+5th c.BC+]; in reversed order, ὥσπερ ἀξία κακῶς κακὴ θανεῖται [Refs 5th c.BC+]; with intervening words, κακῶς.. ἀπόλλυσθαι κακούς [Refs 5th c.BC+]. (Perh. cognate with Avest. kasu-, comparative kasyah-, superlative kasišta- 'small', Lithuanian nukašëti 'grow feeble, thin', [Refs 1st c.BC+] hager.)

κακός (kakos) — evil/harm: harm. κᾰκός, ή, όν,

__A bad: __A.I of persons, __A.I.1 of appearance, ugly, εἶδος μὲν ἔην κακός [Refs 8th c.BC+] __A.I.2 of birth, ill-born, mean, γένος ἐστὲ διοτρεφέων βασιλήων.., ἐπεὶ οὔ κε κακοὶ τοιούσδε τέκοιεν [Refs 8th c.BC+] __A.I.3 of courage, craven, base, [Refs 8th c.BC+]; Ἕκτωρ σε κ. καὶ ἀνάλκιδα φήσει [Refs 8th c.BC+]; οὐδαμῶν κακίονες[Refs 5th c.BC+] __A.I.4 bad of his kind, i. e. worthless, sorry, unskilled, ἡνίοχοι [Refs 8th c.BC+]; [τοξότης] ἢ κ. ἢ ἀγαθός[Refs 8th c.BC+]; κ. ἀλήτης a bad beggar,[Refs 4th c.BC+]; κυβερνήτης, ναύτης, [Refs 5th c.BC+] I am not bad in all things, [Refs 8th c.BC+]: with infinitive, κ. μανθάνειν [Refs]; [νῆσος] φυτεύεσθαι κακή [Refs]; compare 11. __A.I.5 in moral sense, base, evil, [Refs 8th c.BC+]; opposed to Χρηστός, [Refs 5th c.BC+] __A.I.6 wretched, [Refs 3rd c.BC+] __A.II of things, evil, pernicious, frequently in [Refs 8th c.BC+]; Χόλος, ἔρις, [Refs 8th c.BC+]; πόλεμος, ἔπος, ἔργα, [Refs 8th c.BC+]; ἦμαρ, ἄνεμος, [Refs 8th c.BC+]; of omens and the like, unlucky, ὄρνις, ὄναρ, σῆμα, [Refs 8th c.BC+]; of words, abusive, foul, κ. λόγοι [Refs 5th c.BC+]; κ. ποιμήν, i.e. the storm, [Refs 4th c.BC+]: Astrology texts, unlucky, τόποι [Refs 4th c.AD+]; κ. τύχη, name for the sixth region, [Refs 4th c.AD+] __B κακόν, τό, and κακά, τά, as substantive, evil, ill, δίδου δ᾽ ἀγαθόν τε κακόν τε [Refs 8th c.BC+]; so κ. ἄμαχον, ἄπρηκτα, [Refs 5th c.BC+]; ἔκπαγλον, ἄφερτον, ἀμήχανον, etc., [Refs 5th c.BC+]; κακὸν ἥκει τινί there's trouble in store for some one, [Refs 5th c.BC+]; δυοῖν ἀποκρίνας κακοῖν the least of two evils, [Refs 5th c.BC+]; κακῶν Ἰλιάς, see at {Ἰλιά; κακόν τι ῥέξαι τινά} to do harm or ill to any one, [Refs 8th c.BC+]; κακὰ φέρειν, τεύχειν τινί, [Refs 8th c.BC+]; κακόν τι (or κακὰ) ποιεῖν τινα (see. δράω, ποιέω, ἐργάζομαι); κακὸν πάσχειν ὑπό τινος to suffer evil from one, [Refs 5th c.BC+] __B.2 κακά, τά, evil words, reproaches, πολλά τε καὶ κακὰ λέγειν [Refs 5th c.BC+] __B.3 Philos., κακόν, τό, Evil, [Refs 3rd c.AD+] __B.4 of a person, pest, nuisance, τουτὶ παρέξει τὸ κ. ἡμῖν πράγματα [Refs 5th c.BC+]; also, comically, ὅσον συνείλεκται κακὸν ὀρνέων what a devil of a lot of birds, [Refs] __C degrees of Comparison: __C.1 regular comparative in Epic dialect, κακώτερος [Refs 8th c.BC+]: also in late Prose, [Refs 4th c.AD+]: irregular κακίων, ον [with ῐ], [Refs 8th c.BC+], with ῑ in Trag., except [Refs 5th c.BC+] __C.2 superlative κάκιστος [Refs 8th c.BC+] __D adverb κακῶς ill, ἢ εὖ ἦε κακῶς [Refs 8th c.BC+]; κακῶς ποιεῖν τινα to treat one ill; κακῶς ποιεῖν τι to hurt, damage a thing; κακῶς ποιεῖν τινά τι to do one any evil or harm; κ. πράσσειν to fare ill, [Refs 5th c.BC+]; of illness, [NT+4th c.BC+]; Χρῆν Κανδαύλῃ γενέσθαι κ. [Refs 5th c.BC+]; with play on two senses, ὡς κ. ἔχει ἅπας ἰατρός, ἂν κ. μηδεὶς ἔχῃ [Refs 3rd c.BC+]; κ. ἐρεῖν τινά, λέγειν τὴν πόλιν, [Refs 6th c.BC+]; κ. εἰδότες, ={ἀγνοοῦντες}, [Refs 5th c.BC+]; κακῶς ἐκπέφευγα I have barely escaped, [Refs 4th c.BC+]: comparative κάκιον [Refs 5th c.BC+]: superlative κάκιστα [Refs 5th c.BC+] __D.2 adverb and adjective frequently coupled in Trag., Attic dialect, etc., κακὸν κακῶς νιν.. ἐκτρῖψαι βίον [NT+5th c.BC+]; in reversed order, ὥσπερ ἀξία κακῶς κακὴ θανεῖται [Refs 5th c.BC+]; with intervening words, κακῶς.. ἀπόλλυσθαι κακούς [Refs 5th c.BC+]. (Perh. cognate with Avest. kasu-, comparative kasyah-, superlative kasišta- 'small', Lithuanian nukašëti 'grow feeble, thin', [Refs 1st c.BC+] hager.)

STEPBible — Tyndale Abridged Greek Lexicon

κακός, -ή, -όν [in LXX chiefly for רַע ;] __1. in general, opposite to ἀγαθός, καλός, in various senses, bad, mean, base, worthless (cl.). __2. In ethical sense, base, evil, wicked: of persons, Mat.21:41 24:48, Php.3:2, Rev.2:2; διαλογισμοί, Mrk.7:21; ὁμιλίαι, 1Co.15:33; ἐπιθυμία (Pro.12:12), Col.3:5; ἔργον, Rom.13:3; neut., κακόν, τὸ κ., evil: Jhn.18:23, Act.23:9, Rom.7:21 14:20 16:19, 1Co.13:5, Heb.5:14, 1Pe.3:10-11, 3Jn.11; pl., Rom.1:30, 1Co.10:6, 1Ti.6:10, Jas.1:13; κ. (τὸ, τὰ κ.) ποιεῖν (πράσσειν), Mat.27:23, Mrk.15:14, Luk.23:22, Jhn.18:30, Rom.3:8 7:19 13:4, 2Co.13:7, 1Pe.3:12; κατεργάζεσθαι, Rom.2:9; of wrongs inflicted, Act.9:13, Rom.12:17, 21 13:10, 1Th.5:15, 2Ti.4:14, 1Pe.3:9. __3. pernicious, harmful, evil: Luk.16:25, Act.16:28 28:5, Tit.1:12, Jas.3:8, Rev.16:2 (Cremer, 325, 741). † SYN.: see: (ἄθεσμος) (AS)

Bible Occurrences (45)

21:41 24:48 27:23

7:21 15:14

16:25 23:22

18:23 18:30

9:13 16:28 23:9 28:5

1:30 2:9 3:8 7:19 7:21 12:17 12:21 13:3 13:4 13:10 14:20 16:19

10:6 13:5 15:33

13:7

3:2

3:5

5:15

6:10

4:14

1:12

5:14

1:13 3:8

3:9 3:10 3:11 3:12

1:11

2:2 16:2

📖 Greek Word Study — In-Depth Study from Precept Austin

Evil (bad, harm) (2556) kakos

Take revenge (1556) (ekdikeo from ek = out or from + dike = right, justice; see cognates = ekdikesis and ekdikos) is literally that which proceeds from justice. The idea is to vindicate one's right or to do one justice. Revenge (Webster's) = to avenge (as oneself) usually by retaliating in kind or degree; to inflict injury in return for (revenge an insult); To inflict pain or injury in return for an injury received. Vengeance (Webster's) = from Latin vindicare to lay claim to, avenge — punishment inflicted in retaliation for an injury or offense; retribution - the dispensing or receiving of reward or punishment especially in the hereafter BDAG summarized - 1. to procure justice for someone, grant justice (Lk 18:5); taking justice into one’s own hands (Ro 12:19); 2. to inflict appropriate penalty for wrong done (of special significance in an honor/shame-oriented society) punish, take vengeance for (2Cor 10:6, Lxx - Dt 32:43); prayers for vengeance w. the person on whom vengeance is taken, or who is punished, designated by ek (Nu 31:2; 1Ki 24:13 Rev 6:10) 3. to carry out one’s obligations in a worthy manner, do justice to = do justice to one’s official position. TDNT - By assimilation to ekdikazo, this acquires the sense “to avenge,” “to punish.” We find it in the LXX for a. (passive) “to be punished,” b. “to avenge” with accusative of cause, c. “to avenge” with accusative of person (or dative), d. “to punish” with accusative of person (or dative), e. “to punish” with ex, epi, or more rarely en or para of person, and f. “to avenge” with genitive of person or cause. In the OT the usage develops under the influence of the strong sense of the sanctity of blood, whereas a more legal concept affects the usage of the papyri, thus yielding the senses “to decide a case,” “to contest a case,” “to bring to judgment,” and “to help to justice.” Thayer (summary) - to vindicate one's right, do one justice; to protect, defend, one person from another (Lk 18:3); to avenge a thing (i. e. to punish a person for a thing) (2Cor 10:6); to demand in punishment the blood of one from another, i. e. to exact of the murderer the penalty of his crime (A. V. avenge one's blood on or at the hand of) (Rev 6:10, 19:2). Liddell-Scott on ekdikeo - to avenge, punish a crime, NT.: also to exact vengeance for a crime, II. to avenge a person International Standard Bible Encyclopedia - Ekdikeō, which means to avenge, is twice used of God (Rev 6:10; 19:2); and ekdikÄ"sis, “vengeance,” 6 t (LK 18:7ff; Rom 12:19; 2Th 1:8; He 10:30). In the first two Instances it is used by Jesus concerning the Divine action; ekdikos, “avenger,” occurs once in application to God (1Th 4:6); dikÄ", “judgment” or “vengeance” is twice used of God (2Th 1:9; Jude ver 7). The use of these terms shows that the punishment Inflicted on sinful men is strictly punishment of the vindicatory sort, the vindication of outraged justice, the infliction of deserved penalty. Very significant is the passage in 2Th 1:6, “It is a righteous thing with God to recompense affliction to them that afflict you.” There is no question of bettering the offender. There are 6 uses of ekdikeo in the NT -- Usage: avenged(1), avenging(1), give...legal protection(2), legal protection(2), punish(1), take...revenge(1). Luke 18:3 "There was a widow in that city, and she kept coming to him, saying, 'Give me legal protection from my opponent.' Comment: Here the sense of ekdikeo is to help another secure justice or bring about justice, grant a fair verdict. Ralph Earle adds - "The verb ekdikeo does sometimes mean "avenge." But here the verb is followed in the Greek by apo, "from." So the idea is, "Give me legal protection from my opponent" (NASB) or "Grant me justice against my adversary" (NIV; cf. AG, p. 238; TDNT, 2:444). Plummer says that the meaning is "preserve me against his attacks" (p. 412)." (Word Meanings in the New Testament) A T Robertson: Avenge me of (ekdikÄ"son me apo). A late verb for doing justice, protecting one from another (note both ek and apo, here). Deissmann (Light from the Ancient East, pp. 420ff.) quotes a stÄ"lÄ" (stele = stone or wooden slab used for commemorating important people and events) of the second century B.C. with a prayer for vengeance for a Jewish girl that had been murdered which has this very verb ekdikeō. Luke 18:5 yet because this widow bothers me, I will give her legal protection, otherwise by continually coming she will wear me out.'" Romans 12:19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord. 2 Corinthians 10:6 and we are ready to punish all disobedience, whenever your obedience is complete. Comment: Here ekdikeo refers to bringing someone to judgment for something. Revelation 6:10-note and they cried out with a loud voice, saying, "How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?" Revelation 19:2-note BECAUSE HIS JUDGMENTS ARE TRUE AND RIGHTEOUS; for He has judged the great harlot who was corrupting the earth with her immorality, and HE HAS AVENGED THE BLOOD OF HIS BOND-SERVANTS ON HER." Ekdikeo - 91 verses in the non-apocryphal Septuagint (LXX) - Ge 4:15, 24; Ex 21:20, 21; Lev 26:25; Nu 31:2; Dt 18:19; 32:43; Jdg 15:7; 1Sa 3:13; 14:24; 15:2; 18:25; 24:12; 2Ki 9:7; 2Chr 22:8; Ps 99:8; Is 57:16; Je 5:9, 29; 9:9; 15:3; 23:2, 34; 25:12; 46:10, 25; 50:15, 18, 21; 51:36, 44, 52; Ezek 7:3, 27; 16:38; 19:12; 20:4; 23:24, 45; 24:8; 25:12; Ho 1:4; 2:13; 4:9; 8:13; 9:9; 12:2; Joel 3:21; Amos 3:2, 14; Obad 1:21; Nah 1:2, 9; Zeph. 1:8, 9, 12; 3:7; Zech 5:3. Ekdikeo in the Septuagint [LEH] - Ge 4:15, 24; Ex 7:4; 21:20-21 = to avenge; Lev 26:25;Jer 51:52; to avenge, to punish; to exact vengeance for = 2Ki 9:7; he shall pay penalties, he shall suffer vengeance = Ge 4:15 For example the prophet Nahum declares... Nahum 1:2 A jealous and avenging God is the LORD; The LORD is avenging and wrathful. The LORD takes vengeance on His adversaries, And He reserves wrath for His enemies. Comment: Note that God can take revenge for He is sinless and judges perfectly righteously, so that His revenge is meted out to absolute perfection, something we could never do! So let us leave revenge to God, for He alone can do it justly! Note that this does not mean judicial courts should not execute justice, for they should (and hopefully it will be just, but that is becoming less and less common in our morally decaying society!). This note refers to personal "getting even" type of avenging. Using a term from the "wild wild west" we might say don't be a vigilante - a member of a volunteer committee organized to suppress and punish crime summarily as when the processes of law appear inadequate and in this present verse a self-appointed doer of justice. The Christian must be free from the desire to “get even.” Instead choose to view personal insults and injuries as momentary light afflictions producing an eternal weight of glory, and thus (supernaturally) viewing these negative experiences from an eternal perspective rather than from a temporal perspective. (2Co 4:17,18) BUT LEAVE ROOM FOR THE WRATH OF GOD: alla dote (2PAAM) topon te orge: (Mt 5:39; Lk 6:27, 28, 29; 9:55,56 ) But - Here Paul presents the Spirit enabled, supernatural contrast. Leave room - Literally give place. Give some territory or space! It is a command in the aorist imperative which conveys the sense of "Do this now. Do it effectively. Don't delay!" The aorist imperative is like a sharp command from the general to his troops engaged in battle (cp spiritual battle!) and can even convey a sense of urgency. Do it with with expediency and resolution. Do it without hesitation. Literally it could be read "give (didomi) place (topos)" or "grant territory". Paul's use of the aorist imperative further suggests that there is a moment in most confrontations in which we have to make the critical decision to "give it over" to God (recall that the verb here is actually didomi meaning "to give"!) and "back off" as we would say in today's language. The active voice of didomi signifies that this action is not one that God will force us to take but it is a choice of our will & if we have indeed presented our bodies to Him in Romans 12:1 (note) than we will choose not to be conformed to the world (the world wants to "get even" and do it now!) but as we make the choice not to retaliate (by the power of His Spirit, in the grace in which we stand, possessing the "mind of Christ"), we will be transformed by the renewing of our mind. The one who trusts in God will not think it necessary to avenge themselves; they will leave the issue of vengeance to God. They will be giving no place to their own wrath, and a wide place to God’s wrath. Paul's point is that God's timing is perfect and His wrath will come (Col 3:6-note) so that sooner or later He will right all unjust wrongs that have been committed against us.

G2556 κακός (kakós)